1Both books reviewed here may be obtained from the Free Presbyterian Bookroom.
Sermons and Addresses of George Smeaton
Sermons and Addresses of George Smeaton, published by the Banner of Truth Trust, hardback, 324 pages, £13.00.
The publication of Sermons and Addresses of George Smeaton will be heartily welcomed by those who love Scriptural truth. Professor Smeaton (1814-1889) was one of the finest Biblical theologians ever raised up in Scotland, an evangelical preacher of distinction and a conspicuously meek and gracious follower of Jesus Christ. He served as Professor of New Testament Exegesis in New College, Edinburgh, for over 30 years, along with the renowned theologians William Cunningham, John Duncan, James Buchanan and James Bannerman. Professor James MacGregor held that Smeaton possessed “the best-constituted theological mind in Christendom”. Smeaton’s masterly treatises on the atonement and the Holy Spirit are now supplemented by this book, which contains some of his shorter writings. We are grateful to Rev John W Keddie for editing this fine volume. Mr Keddie has also written a useful biography of Smeaton, entitled George Smeaton, Learned Theologian and Biblical Scholar (Evangelical Press, 2007).
Smeaton witnessed a work of revival during his pastorate in Auchterarder, Perthshire, in the period after the Disruption, and the sermons which are included in this collection are notable not only for their high tone and weighty conceptions of truth, but also for their warmth and fervency. There is also a searching element to be found here which will doubtless leave exercised readers reproved and humbled by the content. The sermons entitled, “The Lord’s Jealousy against Backsliders”, “A Witnessing Church”, and, “The Real Presence of Christ in the Midst of His People”, show Smeaton to have been a man of outstanding spiritual discernment and faithfulness. These sermons alone make the book worth a great deal, and it would be good if it found a wide circulation and a prayerful reception. Though some might find the depth of the matter and the rather literary style to be challenging, Smeaton’s writings overall are admirably clear.
Some examples may be given to illustrate the quality of the material. In the sermon entitled, “A Witnessing Church”, Smeaton pointedly asks, “Would not God’s people tremble, if they saw how many their lukewarm lives embolden to abide in sin? God will be with us while we are with Him, nor will He withdraw the Spirit till we sin Him away. And what if God’s own people themselves mar His glorious displays of grace and power in this dark age, because the salt is losing its saviour when the land needs it most, and their love is waxing cold through abounding iniquity, when, if ever, it should burn most brightly?” He continues, “Say not, O that a dead world were quickened; but, O that I myself were quickened”.
In the discourse on Christ’s real presence with the Church, Smeaton states, “United prayer, sustained waiting on the God of ordinances, together with a cordial desire to be completely occupied by the Spirit beyond the circle of public ordinances as well as in them, are not found among us to any adequate extent, and hence sermons fall but half way to men’s hearts”. Speaking of the glory of the ordinances of public worship, he says, “When we shall see their glory from the margin of eternity, and reflect where we were permitted to stand from Sabbath to Sabbath, shall we not say what many say already, ‘We have scarcely been half awake'”. In solemn words, he warns us: “So little are many aware of the great throne, erected in ordinances, that they frequent those sacred spots just as they go to any other public meeting, and in the same common state of mind. Instead of feeling that the place is holy ground, and of acting with holy reverence, as Moses was directed to act at the bush, many never for a moment suppose, while they indulge a wandering fancy, that the jealousy of the Most High burns like fire in vindicating the sacredness of ordinances.” A sobering consideration for all of us.
Also included here are sermons preached by Smeaton following the death of leading conservative Free Church ministers who were his colleagues: Samuel Miller of Glasgow, Alexander D Davidson of Aberdeen and James Begg of Edinburgh. They each provide very insightful thoughts on the work of the ministry and of the Church. The collection also contains various addresses given to students, published articles and Smeaton’s definitive statement of Church-State relations, “The Scottish Theory of Ecclesiastical Establishments”, which sets forth the Scriptural case for the recognition and support of the Church of Christ by national governments.
There are occasional statements that we do not entirely agree with in the first sermon entitled, “Immanuel” (which was originally published in 1840 in the Scottish Christian Herald, and is thus the earliest item included in this work). In addressing the unconverted, Smeaton states on page 22 that “Christ came to save you”. This statement extends the personal reference of the gospel offer beyond what Scripture entitles us to proclaim when we indiscriminately address sinners with the glad tidings of salvation. Certainly, Christ came to save sinners of all kinds and His salvation is genuinely offered to all, but to say that Christ came actually to save each gospel hearer is going beyond what the Word reveals. There is also a remark on page 7 which tends to suggest that the end of the world might come imminently, which clearly does not accord with the Biblical, post-millennial view of the future, even though we assume Professor Smeaton to have been generally post-millennial in his outlook. Again, the statement on page 10 that the Eternal Son prepared Himself a body would be more accurately phrased if it stated that the Father prepared a body for the Son.
Notwithstanding such points, this welcome new collection of the writings of a master in Israel can be very highly commended to our readers.
(Rev) A W MacColl
Thoughts on Public Prayer
Thoughts on Public Prayer, by Samuel Miller, published by the Banner of Truth Trust, hardback, 201 pages, £11.00, obtainable from the F P Bookroom.
This book is aimed mainly at ministers who have the solemn duty of leading a congregation in public prayer. It will also be useful to office-bearers who have to lead in public prayer and to those who pray for their pastor and office-bearers. The book has six chapters including “Introductory Remarks”, “History of Public Prayer”, and, “The Claims of Liturgies”. The last three chapters are more practical; they are not only scriptural but also full of wise advice.
The author, Samuel Miller, expresses “deep regret that this subject [of public prayer] has not engaged more of the attention of ministers of the gospel”. He emphasises that “public prayer is not only divinely prescribed, but an unspeakably important ordinance”. Miller (1769-1850) was well qualified to write on the subject. As a minister of the Presbyterian Church of the United States of America, he ministered in New York City for 20 years and then for 36 years was Professor of Ecclesiastical History and Church Government, at Princeton Theological Seminary (which he was instrumental in establishing).
In his “Introductory Remarks” he says, “It has pleased God, in all ages, eminently ‘by the foolishness of preaching’ to save them that believe. . . . In prayer, we always speak to God, in the way of His own appointment; in preaching, God speaks to us by His commissioned servant. . . . It is not wise, however, to exalt either of these exercises at the expense of the other. Both are required in the New Testament Church; and both have a value beyond our power to estimate.” While stating the need of the Holy Spirit’s help in prayer he adds, “Neither in prayer, nor in any other exercise of religion are we to suppose that the Holy Spirit’s influence is intended to supersede the exercise of our own faculties; but rather to stimulate, to strengthen and to purify them”.
He distinguishes between the grace or spirit of prayer and the gift of prayer. “He has the spirit of prayer who engages in that duty with serious, enlightened, cordial sincerity; with that penitence, faith, love, and holy veneration which becomes a renewed sinner, in drawing near to God to ask for things agreeable to His will”. On the other hand, “by the gift of prayer is to be understood that combination of natural and spiritual qualities which enables any one to lead in prayer in a ready, acceptable, impressive, and edifying manner; that suitableness and scriptural propriety of matter, and that ardour, fluency, and felicity of expression which enable any one so to conduct the devotions of others, as to carry with him the judgement, the hearts, and the feelings of all whose mouth he is, to the throne of grace”. He further remarks, “The happy union of the spirit and the gift of prayer is the great object to be desired”.
In dealing with “Frequent Faults of Public Prayer”, one he mentions is, “descending to too much minuteness of detail . . . “. He adds, “Closely connected with this fault in public prayer is another, of which we often hear serious complaint. It is that of excessive length. This is so common and so crying a fault that it ought to be mentioned with emphasis, and guarded against with special care.” He also says, “The excellence of a public prayer may be marred by introducing into it a large portion of didactic [teaching] statement . . . laying down formal exhibitions of Christian doctrine”.
What then are what Miller calls the “Characteristics of a Good Public Prayer”? He states, “One of the most essential excellencies in public prayer, and that which I feel constrained first of all, and above all, to recommend, is, that it abound in the language of the Word of God”. He also says, “A suitable prayer in the public assembly is dignified and general in its plan, and comprehensive in its requests . . . A good public prayer ought always to include a strongly marked reference to the spread of the gospel, and earnest petitions for the success of the means employed by the Church for that purpose. . . . The closing prayer [after the sermon] ought to be framed upon the plan of making it, as far as possible, one of the most solemn, appropriate, and impressive parts of the whole service.”
He adds, “The whole manner of uttering a public prayer should be in accordance with the humble, filial, affectionate, yet reverential spirit . . . which ought to characterise the prayer itself throughout. . . . Our gracious covenant God loves to be taken at His word; to be firmly and affectionately trusted; to have His exceeding great and precious promises importunately pleaded; and to be approached as a willing, tender Father, not only ‘mighty to save’, but ready and willing to save; more ready to bestow the gifts of His grace than earthly parents to give good things to their children.”
Among “The Best Means of Attaining Excellence in Conducting Public Prayer” are, says Miller, “to abound in closet devotion, and in holy communion with God in secret”, and “to store the mind with the language and the riches of the Word of God”.
The book is a useful guide especially in the vitally important duty of being the “mouth of the congregation to the throne of grace”. We commend it and believe it will be helpful to many.
(Rev) N M Ross